Period of Ottoman Conquest and Modern Times

15th-16th century.

Ottoman rule over Mount Athos began definitively in 1423-4 and, despite the conqueror's respect for its self-government and the privileges of the monasteries, it had negative economic consequences for it. In the administrative relaxation that resulted, Vatopedi tried until the 16th century to adapt to the new conditions of the Ottoman state, to survive and at the same time to develop.

Despite any problems, Vatopedi continued to be a great monastic institution and to maintain its prestige, which seems to have prompted the King of Spain Alfonso in 1456 to support the Monastery financially in some way. The same prestige, but also the trust that the Monastery inspired, is also revealed by the spiritual emergence of many archpriests from it. Specifically, from the mid-15th century. many Vatopedi brothers occupy high ecclesiastical positions, such as the abbot of Vatopedi Manasses who becomes ecumenical patriarch with the name Maximus, while conversely, many retiring archpriests retire to Vatopedi, such as the Metropolitan of Thessaloniki Makarios. In this way, the Monastery's ties with the aristocracy continue, as during the Byzantine period, but now it is more about the ecclesiastical aristocracy and not the secular one.

Thanks to these activities, the Monastery experienced relative growth, but this was not accompanied by a corresponding building activity. On the contrary, its financial comfort is reflected in the recording of the contents of the sacristy in 1596.

Finally, in the 15th and 16th centuries, it seems that artistic activity in the Monastery was rather subdued. However, the presence of the learned and virtuous monk and later reformer (illuminator) of the Christian people of Russia, Saint Maximus the Greek and famous translator of ecclesiastical books, in the mid-16th century, is an indication that there was considerable spiritual material and significant spiritual life in Vatopedi.

16th century-1830

From the end of the 16th century until 1821, the financial situation of the Vatopedi Monastery improved, its influence increased and its spiritual glory spread throughout the East. These changes were evidenced primarily by the close economic relations with Russia and the large fiefdoms granted to the Danubian principalities (Romania), which soon made it very powerful economically and with great fame.

These metochias from the mid-17th century will be administered by archpriest commissioners who from 1768 will bear the title of titular metropolitan of Irinoupolis and Vatopedi. In addition to their purely administrative work, they also develop other activities that often aim at the financial support of Hellenism, and especially its education, as well as the struggle for independence.

In addition to Romania, numerous monasteries and lands were annexed to Vatopedi as fiefdoms within the Ottoman Empire. All these offerings increased the wealth of the Monastery and consequently its spiritual influence.

The economic prosperity of the Monastery is also reflected in the expanded building activity within it, which will only be interrupted during the period of the Revolution of 1821. The programs of construction, expansion and renovation of buildings and the execution of artistic works are led by predecessors of the Monastery and former abbots of the monasteries along the Danube.

Moreover, the prosperity of the Vatopedi Monastery and its reputation, but more so the high spiritual level of the fathers residing there, explain the presence of many archpriests and scholars there, who, as in the past, seek Christian ends in this place and security for their old age. Among them are former patriarchs, such as Cyprian of Constantinople (after 1714) and Gerasimos II Pallas of Alexandria (1714). The intense spiritual presence of the Vatopedi Monastery is also manifested with the establishment of the Athonia Academy in 1748/49 by the Vatopedi brothers in a place near the Monastery, while in the same century the Vatopedi Skete of Saint Demetrius gathers a number of representatives of the Kollyvades movement.

However, during this period, there was no shortage of difficulties for Vatopedi, stemming from debts and pirate raids that affected the whole of Athos in the 17th century, but mainly from the outbreak of the Macedonian Revolution in 1821 by Emmanuel Papas. The inglorious end of the revolution in the region was followed by great damage and reprisals for the entire Mount (imposition of extraordinary taxes, installation of Turkish soldiers in the monasteries, etc.) and the Vatopedi Monastery was called upon to pay a very heavy price.

1830-20th century.

The problems caused by the failed Macedonian revolution of 1821 disappeared after the Turkish withdrawal from Mount Athos in 1830. From then on, and for a century, Vatopedi tried to return to its former glory by making better use of older assets and adding new ones. The new development is evident in the many building projects of conservation and expansion and in others of artistic and spiritual interest.

The prosperity of this period also justifies the great financial assistance of the Vatopaidins to various educational institutions, the most important of which was that of Archimandrite Ananias to the University of Athens and the Great School of the Nation, while a school operated within the Monastery itself before 1870. Also, its general interest in Hellenism, combined with the reputation of its wealth, made it an important factor of progress and maintained its prestige. For these reasons, perhaps the organization of the first meetings of the Inter-Orthodox Committee in the Monastery in 1930 should not be considered without significance.